Historical Personages Related to Early Tablets

Haji Mirza Kamalu'd-Din of Naraq

This man was a Babi who became dissatisfied with the leadership of Mirza Yahya,
and sought explanation of Bahá'u'lláh for a Qur'anic verse in late 1853 or
early 1854. This was the first occasion of Bahá'u'lláh responding in writing to
a question; the reply, "The Tablet of All Food," was revealed in Arabic. The
recipient was so illumined, uplifted, and inspired by the tablet that he
immediately recognized the station of Bahá'u'lláh as the Manifestation ['Him
Whom God shall make manifest']. However, Bahá'u'lláh cautioned him to not
divulge this truth at this time. He was a devoted follower until his death in
1881, and is credited as the first person to recognize the divinity of
Bahá'u'lláh. It is also interesting to note that his great-grandfather, Haji
Mulla Mihdi, wrote of the martyrdom of Imam Hysayn , which deeply touched the
Bab.

Mirza Aqa Jan

He was the amanuensis (secretary or scribe) of Bahá'u'lláh, and served him for
40 years. He met Bahá'u'lláh at the age of 16, and was among the first to be
aware of Bahá'u'lláh's station as Manifestation of God. Mirza Aqa Jan was
honored to be present during the Revelations, and is described as writing so
rapidly that the sound of the pen was shrill, and the ink was not dry when the
page was completed. He is credited for recording and preserving many of the
Writings, but after Bahá'u'lláh's death, he did not support the Covenant and
turned against Abdul Baha; he died in 1901.

Mirza Yahya

Mirza Yahya, Bahá'u'lláh's younger half brother (also known as Subh-i-Azal)
was appointed to serve as the leader of the Babis after the Bab's death. As he
was a teenager, being 13 years younger than Bahá'u'lláh, this appointment was
to divert attention from Bahá'u'lláh during the time of persecution. After
Bahá'u'lláh went into exile from Persia to Iraq (Baghdad), Mirza Yahya followed
to that city. However, the youth went into seclusion, kept his location and
identity a secret, and failed to provide leadership for fear of persecution at
a time many Babis were martyred. Mirza Yahya competed with Bahá'u'lláh by
claiming prophethood for himself, attempted to murder Bahá'u'lláh with poison,
and made false accusations against Bahá'u'lláh which lead to the imprisonment
at Akka. Mirza Yahya died in exile in Cyprus in 1912.

Siyyid Muhammad-i-Isfahani

This man influenced Mirza Yahya to oppose Bahá'u'lláh, and was known as the
Antichrist of the Bahá'í Revelation. He, as well as Mirza Yahya, married the
Bab's widow for purposes of credibility. He was sent with the Bahá'ís to Akka,
where he continued to plot mob attacks against Bahá'u'lláh, resulting in his
murder by seven Bahá'ís, which caused further oppression to Bahá'u'lláh.

Abdul-Q'asim-i-Hamadani

He was a Muslim who was the only person to go with Bahá'u'lláh into the remote
areas of Kurdistan during His time of retreat there. Hamadani brought
Bahá'u'lláh money and supplies on occasion, and maintained the role of a
merchant. When Hamadani was killed in 1855, while traveling to bring supplies
to Bahá'u'lláh, news of his death indicated to the family the location of
Bahá'u'lláh.

Shaykh Ismail

Shaykh Ismail was the leader of the Khaledi Sufis at Sulaymaniyyih, who
recognized Bahá'u'lláh's unusual gifts. He received a long poem of which 127 of
2000 verses were preserved as the others identified Bahá'u'lláh's divinity too
directly for this early time of the Revelation. This work, called Poem of the
Dove, is an example of the Sufi style of writing used by Bahá'u'lláh until 1863
when His declaration was made.

Mirza Musa

Mirza Musa was Bahá'u'lláh's younger brother, who helped to locate Him in
Sulaymaniyyih for His return to Baghdad in 1856. Also known as Aqay-i-Kalim, he
loyally served Bahá'u'lláh, hid the remains of the Bab in Tehran, lived in
exile with Bahá'u'lláh, served as communicator with officials and religious
leaders, and died in Akka in 1887.

Shaykh Sultan

This man, at the request of his son-in-law Mirza Musa, searched for Bahá'u'lláh
for two months, and accompanied His return to the family and followers in
Baghdad.

Haji Mirza Musay-i-Javahiri

Haji Mirza Hadi

Haji Mirza Hadi, father of Haji Mirza Musay-i-Javahiri, was a Persian nobleman
who migrated to Baghdad and sat at the feet of Bahá'u'lláh in humility despite
his wealth and position.

Haji Mirza Musay-i-Javahiri, referred to as Letter of Eternity, provided the
house of Bahá'u'lláh in Baghdad. This building, called the House of God or Most
Great House is to be a site for pilgrimage

Shaykh Muhyid-Din and

Shaykh Abdur-Rahman

Shaykh Muhyid-Din, a Sufi judge in Kurdistan, was in correspondence with
Bahá'u'lláh upon His return to Baghdad . Bahá'u'lláh wrote The Seven Valleys in
reply to his question.

Shaykh Abdur-Rahman, the leader of the Qadiriyyih Sufis, received the Four
Valleys in correspondence from Bahá'u'lláh.

Mirza Aqay-i-Rikab-Saz

This man, an early martyr of the Faith, was the recipient of the Tablet of the
Verse of Light, as he had requested that Bahá'u'lláh interpret the isolated
letters at the chapter beginnings of the Qur'an. He was devoted to the Bab,
unshakable in his faith despite persecution, and did meet Bahá'u'lláh in Iraq.

Shaykh Salman

Shaykh Salman, a faithful disciple from the village of Hindiyan, received the
tablet The City of Unity. His original name was Shaykh Khanjar prior to being
named Salman by Bahá'u'lláh. This name was chosen in replication of Muhammad
giving the name Salman to a beloved follower named Ruz-bih.

Shaykh Salman had an important and essential role in dissemination of the
Writings in Persia when Bahá'u'lláh was exiled to Baghdad in Iraq. This man,
known as "Messenger of the Merciful," was the first messenger to come to Iraq
from Persia, and continued the courier function for 40 years. He traveled
thousands of miles on foot, delivering letters to Bahá'u'lláh and returning
with tablets to the believers, despite active searches along the border to
block the communication. In later years, he continued this function for Abdu'l
Baha.

Shaykh Salman had stamina, endured hardship and mistreatment, and lived in
poverty. Although illiterate and unable to read the messages, he had spiritual
depth and wisdom, and was known for his purity of heart. For protective
reasons, the names of recipients of the tablets were not written on them.
Shaykh Salman would have someone read the messages to him, and through
understanding of the content, he would know the person to receive it.
Throughout his years of service, this simple and primitive man never lost a
single message to confiscation. His wisdom was so respected that his judgment
was honored in decisions to allow audiences of the believers with Bahá'u'lláh.
[Revelations of Bahá'u'lláh, vol. 1, pages 109-114]

Mirza Muhammad-i-Vazir

Maryam

Mirza Muhammad-i-Vazir was a cousin of Bahá'u'lláh's. The tablet The Exalted
Letters was written in his memory, for his grieving wife Havva and sister
Maryam, for their consolation. This deceased cousin was "the very first among
the family of Bahá'u'lláh to have been converted by Him to the Babi Faith in
the province of Nur in 1844." [Revelations of Bahá'u'lláh, vol.1, pages 122-3]
Maryam assisted in Bahá'u'lláh's care after His release from prison in the
Siyah-Chal. She was active in His care, and was a devoted follower. Although
family responsibilities prevented her from ever seeing Bahá'u'lláh again after
His exile, He wrote to her with sincere affection, and named her Crimson Leaf.
After her death, Bahá'u'lláh wrote a special tablet in her membory.

Princess Shamsi-i-Jihan

The Tablet of the Test was written in honor of Princess Shams-i-Jihan, also
known as Fitnih. She came to be a believer through her friendship with Tahirih.
She had an audience with Bahá'u'lláh, and was named The Leaf of Paradise.

Siyyid Jafar-i-Yazdi

Haji Muhammad-Taqi

Zaynu'l Abidin Khan

Shaykh Abdul Husayn-i-Tihrani

Mirza Buzurg Khan

The tablet Suriy-i-Nush was revealed in honor of Siyyid Jafar-i-Yazdi, who was
a distinguished divine taught the Faith by Vahid, an early Babi. Since Siyyid
Jafar was eloquent and highly respected, his public teaching resulted "in a
great multitude" joining the Faith. Subsequently, the government and religious
leaders joined in persecution with resulting martyrdom of many, including
Vahid. Siyyid Jafar was captured and treated with disgrace, despite his
position, by Zaynu'l Abidin Khan, the Governor of Nayriz, who was intent on
torturing the remaining Babis.

The military presence required for persecution of the Babi's had resulted in
food shortage in the area. As the hungry people came to acquire their allotment
of corn, they were required to spit on Siyyid Jafar's face. Despite this
degradation, "he remained calm and resigned throughout his ordeal and
manifested a spirit of sublime joy and love and thankfulness towards those who
offended him." To those who hesitated to engage in this action against him,
Siyyid Jafar encouraged them as he knew of their needs. Later, he was subjected
to public beatings, which continued daily until observers contributed money as
a "ransom" to temporarily stop the abuse. [Revelations of Bahá'u'lláh, vol. 1,
pages 138-141]

Siyyid Jafar's companion, Haji Muhammad-Taqi, was a wealthy and respected man
from Nayriz. He served the function of a banker in his community, and provided
funds for the Babis. He applied his funds for propagation of the message of the
Bab and supported Vahid and his followers during the persecution of the Babi
community. Although he survived the siege of the fort, his properties were
confiscated, and he was tortured daily by being thrown into a pool and then
beaten by sticks and poles until the water was red with blood. This continued
until the governor's wife, after a significant dream, secretly arranged for
their escape. They both later were able to visit with Bahá'u'lláh and receive
His blessings directly.

In the Suriy-i-Nush Tablet, Bahá'u'lláh refers to Shaykh Abdul
Husayn-i-Tihrani, an evil and vindictive enemy who allied with Mirza Buzurg
Khan, the Persian Consul in Baghdad. These men hired an assassin, who twice
intended to shoot Bahá'u'lláh, but could not commit the murder and dropped the
gun. These men also organizaed a meeting of the religious leaders in opposition
to the Babi's , but were afraid to meet directly with Bahá'u'lláh themselves.
In this Tablet, they are described as wicked and depraved. Their schemes
eventually influenced the Shah to request the Ottoman government to move
Bahá'u'lláh from Baghdad into further exile. [Revelations of Bahá'u'lláh, vol.
1, pages 143-147]

Siyyid Mirza Husayn-i-Mutavalli

Siyyid Mirza Husayn-i-Mutavalli was the recipient of the Tablet
Shikkar-Shikan-Shavand. This man was a Babi who had been with 300 others under
the leadership of Quddus at the Tabarsi fort, where they were attacked and
starved. When the army was retreating, Siyyid Husayn betrayed the Babis by
sending a message to the commander regarding their weakness and small numbers.
As this resulted in resumption of attacks, he then deserted to the enemy. He is
known for striking Quddus before the leader's martyrdom. However, he again
rejoined the Babi's, was with Bahá'u'lláh in the prison of Siyah-Chal, came to
Baghdad, and later was a supporter of Mirza Yaya.

Siyyid Yusuf-i-Sidihi

Siyyid Yusufi-i-Sidihi was a wise and learned religious leader of the Shi'ahs
in Najaf. This man was honored by the Tablet The Essence of Mysteries, which
was written in answer to a series of questions he posed regarding the
fulfillment of prophesy of Islam. Based on this Tablet, he recognized the
divinity of Bahá'u'lláh. The answers so impressed him, that upon a later
meeting with Bahá'u'lláh he became a Babi, and was then rejected by his friends
who threw him out of their house.

Khal-i-Akbar or Haji Mirza Siyyid Muhammad

The Book of Certitude was revealed in Persian and Arabic in 1862 in Baghdad to
the eldest maternal uncle of the Bab, Haji Mirza Siyyid Muhammad, also known as
Khal-i-Akbar. This man was not convinced that his nephew was the Promised One
of Islam, and was not converted until Bahá'u'lláh answered his specific
questions.

Themes of Early Tablets

In the early tablets of 1853-57, Bahá'u'lláh's messages included several
themes:

His suffering at the hands of men and His willingness to sacrifice
all for God

Indirectly identifying Himself and His station through symbolic
references

The splendor and promise of this new day; the significance of the
time

His experience of the Divine and praise and glorification of God

Standards of conduct and expectations for commitment of the Babi
community

These works reflected the Sufi style until 1863.

Rashh-i-Ama: Sprinkling from a Cloud

Revealed in Persian, refers to the outpouring of Revelation, the release of
spiritual energies, the descent of Spirit.

Revealed in the Siyah-Chal in Tehran, the dungeon where Babi's were held,
between August and December, 1852.

A short tablet of only 19 lines, this is the first tablet of Revelation, and
the only one to be revealed in Bahá'u'lláh's homeland of Persia (Iran).

It is a poem of celebration, joy, and exultation; it celebrates the release of
Divine Energies, and it identifies

Bahá'u'lláh as God in the form of joyful proclamation.

Lawh-i-Kullu't-Ta'am: Tablet of All Food

The tablet interpreted the Qur'anic verse "All food was allowed to the children
of Israel."

It was revealed in Arabic in late 1853 or early 1854 in Baghdad, in response to
a request by Haji Mirza Kamalu'd-Din of Naraq, who was disappointed by Mirza
Yahya interpretation. This was the first time He responded to a question in
writing, and was the first tablet revealed in Baghdad. It was written and
chanted by Bahá'u'lláh Himself, and had such an impact on Mirza Kamalu'd-Din
that he recognized Bahá'u'lláh's divinity, but was requested to not announce
this awareness at that time.

The content of this tablet included

"food" symbolizes knowledge of and recognition of the Manifestation
of God

the wealth of meaning encoded symbolically in scriptural language
that those with pure hearts recognize

description of schemata of many spiritual worlds and this mortal
world (5 total

the nature of God as unknowable Essence, with our knowledge of God
being accessed through the Manifestation

identification of three stations of existence: God, Manifestation,
and Creation

Manifestation as source of spiritual sustenance, the "food"

This work is significant in that it is the first explanation of the concept of
Manifestation of God and the relationship of that station to God, which
introduced the theological basis of the Bahá'í Faith to be fully developed in
later writings.

Tablets Revealed in Kurdistan

While Bahá'u'lláh was in seclusion in the Kurdistan area, between April
1854 and March 1856,

He was in contact with the Sufi's near the town of Sulaymaniyyih. These tablets
were not written to a specific person, but were spontaneous prayers, expressing
His dedication and service to God, His sorrowful suffering, and His mystical
experience of the Revelation. He also began the description of the expectations
for character and commitment of His followers.

Qasidiy-i-Varqaiyyih; Ode of the Dove

Dove refers to Bahá'u'lláh as the Manifestation of God

This poem was revealed in Arabic between 1854 and 1856 in Sulaymaniyyih, in
response to the Sufi's request for a poem in the same meter and rhyme as a
classic ode, as further and conclusive proof of His divinity. In response,
Bahá'u'lláh wrote 2,000 verses, of which He retained only 127 as the rest were
beyond the capacity of the listeners at that time. The quality of His response
confirmed that His gifts were of Divine Source.

The style of the poem included a dialogue between the voice of the Holy Spirit,
referred to as the Maid of Heaven, and the voice of Bahá'u'lláh as the
Manifestation, Who is the Bearer of God's message.

The content included

glorification of the Maid of Heaven

suffering and cruelty of imprisonment

determination to face challenges and hardships with the joy of
serving God

requirement of the sacrifice of self and sincerity of commitment

spiritual source from which all Revelation descends

spiritual domains of God

HIDDEN WORDS: Guidance for Living

The Hidden Words serves as an ethical work in that it describes the expected
relationship with self, others, and with God.

We are encouraged to manage the energies of self by overcoming pride and
vanity, working hard, taking account of ourselves, and keeping focus on the
things of God.

In relationship with others, we are called upon to avoid all the forms of
misuse of power (tyranny, negative speech, lying, exploitation) which would
serve to divide us from each other. These guidelines introduce the concept of
oneness by focusing on standards of personal conduct prerequisite to unity.
Woven throughout the Hidden Words is the imagery of the sanctified and loving
heart and the importance of loving as a key to spiritual growth and
connectedness to the Beloved.

This work also includes a stern warning to take this guidance seriously, as
consequences exist and we will be held accountable for our choices of behavior
and the quality of our inner life.

Process of Change

The Hidden Words emphasizes strength of spiritual commitment, intense loving
connection between God and persons, and the presence and power of God that
assists us in striving toward these goals. In this way we are supported in
attaining virtues.

Recognize greatness of God and Love God above all
Renounce self, overcome materialism and attachment to things of this world
Choose God and maintain positive relationship with God
Obey commands
Sustain faith in tests
Cleanse self
Take account of self each day
Teach others

This work, revealed in Baghdad for a Sufi judge Shaykh Muhyid-Din, after
Bahá'u'lláh's return from seclusion in Sulaymaniyyih between 1856 and 1863. It
is considered to be His greatest mystical composition, in which He describes
seven stages the seeker experiences in spiritual progress toward the Beloved
God.

The word valley is translated from "vaadi", which has several meanings, one of
which is the conventional reference to land between mountains, and another
indicates a way of thinking. "These seven valleys or stages are the Valleys of
Search, Love, Knowledge, Unity, Contentment, Wonderment, True Poverty and
Absolute Nothingness.""[Bahá'u'lláh King of Glory, pages 161-163]

Valley l: purification of the heart from conflicting desires

Valley 2: love burns away the ego self with focus on God

Valley 3 knowledge allows understanding of God's guidance in all

Valley 4: perception of God's unity in all creation

Valley 5 in contentment the seeker needs nothing but God

Valley 6: experience of mystical astonishment and ecstasy

Valley 7: loss of self in God

Four Valleys

This work, was also revealed in Baghdad in Persian for a Sufi, Shaykh
Abdur-Rahman-i-Karkuti, in approximately 1857. Written in mystical prose, it
describes the process of journeying to the goal of knowing the Divine through
four successive stages.

The process includes

making oneself pleasing to God by overcoming limitations and
increasing devotion

purification of the heart from materialism in order to receive the
Light of understanding

surrender of self to the Love of God

conscious awareness of the Divine guidance and authority at work in
our lives

Baghdad Tablets

Themes:

Identification of early believers (recipients and those honored by
tablets)

Identification of enemies of the Faith, sources of plots, intrigue,
and murderous intentions

Description of noble response to tests and suffering which continue
as a model for today's time

Ascendancy of the Faith despite hardship, struggle, and oppression

Glorification of God; celebration of the mystical wonders of
relationship with God

Spiritual guidance for development of attributes, such as
contentment, humility, detachment

Release of transformative spiritual power into the world

Explanation of the nature of God and the relationship of God to
Manifestation (sun-ray-mirror)

Eternal life, life unfolding with soul development

Sahifiy-i-Shattiyyih: Book of the River

This tablet, revealed in Persian in Baghdad , uses the image of the Tigris
River to illustrate the power of the Faith, which is similar to a river in that
it rushes onward over obstacles and opposition, and breaks up existing
institutional structures. This tablet emphasizes the triumph and ascendancy of
the Faith, despite apparent struggles. The river analogy is also used to
exemplify the concept that although God's bounty pours out like the flowing of
water, each of us receives a measure according to our capacity.

This tablet discusses the role of miracles of the Prophets, and indicates that
miracles only convince the witnesses, and are therefore not conclusive proof.
In contrast, the Revelation of the Word of God is the convincing evidence of
Divinity that endures.

Bahá'u'lláh also expresses his personal struggle at that time, with reluctance
to write more fully due to the expected negative, jealous reaction of his
competitors and enemies, such as Mirza Yahya and Siyyid Muhammad-i-Isfahani.

Madinatu'r-Rida: City of Radiant Acquiescence

This tablet, revealed in Arabic, emphasizes contentedly accepting the Will of
God, without resentment of suffering and struggle. Believers were encouraged to
let go of attachment to this world's temporary pleasures, be humble and
patient, and commit fully to God. It serves as a teaching of necessary
attributes in preparation for the challenges to be faced in coming years.

Madinatu't-Tawhid: The City of Divine Unity

This tablet was revealed for Shaykh Salman, the courier who carried messages
for 40 years from the exiled Bahá'u'lláh to believers remaining in Persia. It
focuses on the oneness of God, the nature of God as Unknowable Essence, and the
role of the Manifestations in making God's attributes accessible to people. He
also explained the similarity of function among Manifestations, while
indicating differences in intensity.

This tablet affirms man's freedom of choice and validates that differing forms
of worship are acceptable to God.

The role of Manifestation is explained with the metaphor of sun (God), light
ray (Holy Spirit), and mirror (Manifestation).

Suriy-i-Qadir: Surih of the Omnipotent

In this tablet, Bahá'u'lláh speaks of releasing the power of Spirit in the
world, that is accessible to believers, according to personal capacity. They
can then accomplish goals and overcome resistance, by having the Power of God
within themselves. However, believers were also cautioned against pride and
self-serving materialism as misdirection of efforts.

Hurufat-i-Allin: The Exalted Letters

This tablet, which focuses on the unfoldment of life and the process of death,
was written for his cousins, Maryam and Havva, at their time of grief and loss
of their brother and husband, Mirza Muhammad-i-Vazir. The tablet was originally
Arabic, translated later into Persian.

In this writing, Bahá'u'lláh not only describes the development of the physical
life from seed, to embryo, to being, but also outlines spiritual unfoldment.
The spiritual process includes recognition of the Manifestation, suffering,
renunciation, devotion, and deepening the spirit.

This tablet, often read upon death of a believer, encourages us all to reflect
upon death in order to prepare ourselves for the next life through purification
and dedication. Comfort to the bereaved was provided through the affirmation of
the immortality of the soul and the focus on God rather than this material
world.

Lawh-i-Huriyyih: Tablet of the Maiden

This tablet is described as "inexpressible, mysterious and soul-stirring." "Its
perusal moves the heart and evokes feelings of excitement and wonder within the
soul." [Revelation of Bahá'u'lláh vol. 1, pages 124-126] It is written as
dialogue between the Manifestation (Bahá'u'lláh) and the Holy Spirit (Maid of
Heaven). Reference is made to both the wonderous experience of God, and to the
afflictions and struggles of the time in Baghdad.

Lawh-i-Ayiy-i-Nur: Tablet of the Verse of Light

Revealed in Arabic, this tablet is also known as Interpretation of the Isolated
Letters. It was written in response to Mirza Aqay-i-Rikab-Saz, later martyred
to the Faith. The explanation focused on the deeper meanings of letters at the
beginning of chapters of the Qur'an, which have numerical value, hidden truths,
and profound implications.

Lawh-i-Fitnih: Tablet of the Test

This Arabic tablet was revealed for Princess Shams-I-Jihan, known as Fitnih. In
this tablet, Bahá'u'lláh discusses the testing of all of creation, with none
exempt. He indicates that learned ones with knowledge, such as religious
leaders, will be fall like stars from the heaven, and that what is in hearts
will be exposed. Although these concepts continue to have relevance today, He
was specifically referring to the challenging activities of dissenters and
Covenant breakers.

Suriy-i-Nush

This tablet was revealed in Arabic in Baghdad to honor Siyyid Ja'far-i-Yazdi
who had experienced torture
and persecution. In this tablet, written at a time of great danger for
Bahá'u'lláh, He speaks of Himself as
Divine, and describes the suffering and persecution of previous Manifestations,
who were also not
recognized by the political and religious leaders of Their times. Bahá'u'lláh
also denounced Shaykh
Abdul-Husayn-i-Tihrani as wicked, depraved, and Satan-like in a powerful
statement.

Shikkar-Shikan-Shavand

This tablet was written as a commitment to face the presenting dangers, as all
Manifestations have endured

Suffering and abuse. Instead of hiding in a safe place, Bahá'u'lláh affirmed
trust in God and "welcomed adversities in order that mankind may be freed and
united." [Revelation of Bahá'u'lláh vol. 1, page 148]

Bahá'u'lláh also declared to Siyyid Hysayn, a Babi deserter, betrayer, and
enemy of Bahá'u'lláh, that he would not be successful in his evil plans to harm
the Cause and the person of Bahá'u'lláh. This tablet was written at a time of
great intrigue, danger, and malicious use of power.

Javahiru'l-Asrar: The Essence of Mysteries

This tablet was revealed in Arabic for Haji Siyyid Muhammad-I-Isfahani, a wise
and learned man who recognized Bahá'u'lláh's divine nature from the nature of
His writing. This work refers to the active assassination plots and political
schemes surrounding Bahá'u'lláh's community.

It also gives guidance for spiritual development, with emphasis on humility
rather than pride. He also interprets the scriptures of older religions. He
explains the qualities that are necessary for recognition of God's truth: "man
will see in all things the signs of God, will become humble, never exalting
himself above others, and at all times will regard himself as being in the
presence of his Lord." [Revelation of Bahá'u'lláh vol. 1, page 152] The process
of spiritual development contained in this work is similar to that of Seven
Valleys in that the metaphor of valley is used for stages. However, the names
of the valleys are somewhat different from those in Seven Valleys, and include
Search, Love, Unity, Wonderment, Annihilation of self, Eternal Life, and That
which is Beyond.

Kitab-i-Iqan [Book of Certitude]

This major work was revealed in Persian and Arabic in 1862 in Baghdad to the
eldest maternal uncle of the Bab, Haji Mirza Siyyid Muhammad, also known as
Khal-i-Akbar. This book, considered to be the spiritual completion of the
Bayan, was revealed in two days and nights. It is considered a work of central
significance in the Bahá'í Faith, with a treasured copy in the handwriting of
Abdul Baha.

Themes include:

Linking of Babi Dispensation with Bahá'u'lláh's Revelation by
writing to the Uncle about the concept of Manifestation before the public
declaration two years later

Honoring the Station of the Bab and the significance of His
mission

Interpretation of the Bible and the Qur'an to establish validity of
His station through scriptural explanation

Explanation of the concept of Manifestations of God, the exalted
station of the Manifestations of God

The continuity of revelation , relating all religions to common
Source, and unifying all Prophets under the concept of Progressive Revelation

Lamentation of the suffering and cruelties experienced by Divine
Messengers throughout the ages

Explanation of the resistance of those in power to His message based
on their own investment in existing institutional power and asset

Warning of the interference of acquired learning in acceptance of
His station, and the limitation of blindly following leaders

Guidance to believers including clear directions for personal
conduct, how to act in the world despite hardship and abuse, guidance regarding
ego based materialism and detachment, avoidance of pride and seeking for glory,
caution regarding negativity among believers

Preparation of believers for tests which distinguish the sincere
from the false

Emphasis on purity of heart as a basis for understanding rather than
acquired knowledge and intellectual training.

Unifying all mankind into one family under the guidance of harmony
and truth.

Preparation of the faithful for tests through systematic
persecution

Preparation of the faithful for strength of faith in the face of
betrayal within their community

Guidance for believers regarding standards of personal conduct and
detachment from worldly desires

Joyful announcement of the Station of Bahá'u'lláh

Affirmation of the continuity of Revelation throughout all
Prophets

Establishment of the Covenant as a basis for loyalty, with
consequences for betrayal

Subhana-Rabbiya'l-A'la [Praise to the Exalted Lord]

This Tablet in Arabic was revealed in honor of Haji Mirza Musay-i-Javahiri,
known as Harf-i-Baqa [Letter of Eternity]. This Tablet guides Mirza Musa, the
Letter of Eternity, to detach himself from the material world, and warns of
tests of the faithful. Its allusive language requires listening with the
heart.

Lawh-i-Ghulamu'l-Khuld [The Youth of Paradise]

This Tablet, written in both Arabic and Persian, was revealed to celebrate the
anniversary of the Declaration of the Bab. It honors the Bab as the source of
all knowledge, the Point from which all knowledge comes, as were all previous
Prophets of God. In allegorical language, this Tablet also announces,
identifies, and declares the joyful arrival of His own Revelation. It continues
the guidance of preparation of the hearts of believers by detachment from
worldly and ego-based ideas.

Hur-i-Ujab [The Wondrous Maiden]

This Tablet, in Arabic, continues the theme of unveiling his Station in
allegorical and celebratory language. It also refers to the blindness of the
unfaithful ones (Mirza Yahya).

Az-Bagh-i-Ilahi [From the Garden of Holiness]

This joyous ode alternates Persian and Arabic verses, thus creating a response
of ecstasy, excitement, and rapture in those who chanted it at a feast hosted
by Abdu'l Baha who was then 18 years old. The verses reveal the exalted Station
of Bahá'u'lláh, who was moved by the intensity of the group and joined the
gathering with a blessing of rose water.

Lawh-i-Ayyub [Tablet of Job], a.k.a. Suriy-i-Sabr [Surih of
Patience]

This Tablet, in Arabic, was revealed in honor of Haji Muhammad-Taqi, a wealthy
supporter of the Bab. This Tablet describes the persecution and martyrdom in
Nayriz, with brutality toward the women and children who survived, as well as
the atrocity of carrying the heads of martyrs on lances in a parade to Shiraz.

This tablet honors Vahid, one of the Letters of the Living, and supports the
believers of Nayriz with encouragement to demonstrate virtues in their lives
and to be firm in faith despite persecution. This lengthy Tablet explains the
virtues of patience, overcoming desire, fortitude with suffering, and
preparation for tests which would try their faith.

Bahá'u'lláh revealed this Tablet on the night before his departure from Iraq in
preparation of the believers for separation from Him. He affirmed the
continuity of Divine Revelation and asserted the idea that His Cause will
gather the human race in unity.

Tablet of the Holy Mariner

This Tablet, with two parts in Arabic and Persian, was revealed on the fifth of
Naw-Ruz in 1863 outside Baghdad. Only the Arabic part has been translated to
English. Its sorrowful content preceded the Governor's direction that
Bahá'u'lláh was to go to Constantinople. This Tablet forecasts future events of
betrayal, and has the theme of man's unfaithfulness to God's Covenant. Its
symbolic language requires meditative reflection for understanding, serves as a
reference point for reminding believers of the necessity of loyalty to the
Covenant when under challenge, and sets the stage for removal of the opposition
from the Cause. It warns of those who would foolishly depict themselves as
godlike and "above their stations" and describes the suffering and grief He
experiences upon betrayal by believers.

This Tablet refers to Bahá'u'lláh as the Holy Mariner, to believers as dwellers
in the ark, the ark as the Cause of God and the Covenant as source of
protection and safety. In this Tablet, Baha'u' llah defines his Station, and
states that denial of Him is denial of all previous Prophets.

It continues the guidance of purification of the heart, overcoming self and
passion, and faithful strength of conduct.